with are Malignants Ed. Prudden Ed. Gibbs John Field Drunkards Swearers and men of very scandalous lives as D. Wright M. Nicolson M. Everington and such like persons and when he was absent these onely supplyed his place I thought I might have beene excused my Companie-keeping ANSWER seeing I make no more use of it then to preserve Civilitie and Curtesie it doth not extend to the Ale-house or Taxeme but to the doores where I live where there be better witnesses to take notice of my behaviour I have beene six yeares in this Countie and scarce know six Gertlemen to whom I owe Visits I am an utter stranger above two miles from home I did not expect to be accused of Companie that am accused of Stoicisme For these Gentlemen exprest I was never witnesse of any such ill qualities some of them I have not seene since the Notion Malignant came up and I have reason to thinke better of them then these report Those that will lye unmercifully to paint their Minister will stretch a little to set out the colours of a stranger For their Preaching in my Church it is rare perhaps once a yeare I entertaine a helper when I visir my Father and for their Doctrine my Accusers have commended it when they preacht in my Church they preacht very well The ninth Article He said That our Townes-men were right for the Cause John Brown botcher solus to rayse Warre against their King but for his part Cursed be his heart that lends any Money he would not goe on in those wayes This strange man brings nothing but Cursing and Swearing ANSWER and filthinesse against me but imagine that we met upon Mount Ebal I hope the Committee will not beleeve that I was so mad as to curse my selfe With that I layd downe a Bill of Expences for this yeare which I had payd and given the Parliament 20 pound out of a poore Living of 80 pound the Constables Oath was offered to testifie the payment of so much from my Purse The tenth Article That the said M. Whitby hath beene privie to Ed. Gibbs Susan Field and assistant in sending one privately with Letters to Oxon. This is a good Article to wind up the bottome ANSWER there appeares nothing in it but a Lye and the Image of Jealousie Since there hath beene a Controversie in this Land Oxford hath not beene the wiser for me by a syllable but I sent a Letter to a Friend dwelling towards Cambridge and they mistooke the Universitie Robert Clark was called in whom they accused for carrying the Letter and hee offered to take his Oath hee knew not where Oxford stood Have you tooke the Nationall Covenant M. WHITE ANSWER M. WHITE ANSWER No. Will you take it I will take it Passivè but not Activè it belongs not to my Calling to root out Episcopacie I take it as Elisha tooke his Masters departure 2 King 2.3 patiently I promised them obedience to it but preserved my opinion of it because my Reading had made such impression upon my Judgement I spake too much to this Question and feare it did displease yet I hoped for pardon it being a sudden Answer to an unexpected Question and I onely laboured to shew an honest mind PSAL. 82.8 Surge Domine judica terram 1 PET. 4.19 Let them that suffer according to the will of God commit the keeping of their soules to him in well-doing as unto a faithfull Creator THE VINDICATION Of the Forme of COMMON PRAYERS Vsed in the CHURCH of ENGLAND In a Sermon Preached at the last Visitation at RUMFORD in ESSEX By DANIEL WHITBY Master of Arts Parson of THOYDON-MOUNT Lately accused at the Committee in the Exchequer Chamber for the said SERMON OXFORD Printed by LEONARD LICHFIELD Printer to the Universitie 1644. An Advertisement VVHere any Limb of the Article is to be found in the Sermon it shall be noted by an Asteriske * in the Margent especially that Contradiction Prayers by the Spirit did quench the Spirit There is no Inventorie of it but pag. 27. in an Objection where the Reader may gather the great Abilities of these Religious Mountebanks that cannot distinguish betwixt an Objection and Thesis in Divinitie nor know when a man speakes out of his owne mouth or out of another mans The Vindication of the forme of COMMON PRAYERS used in the Church of ENGLAND MATH 6.9 After this manner therefore pray ye HEre is an Ergo in my Text Therefore it shewes this Verse is an inference of the former Now lesse any man should say to me as Christ to the intruding guest Friend How camest thou in hither Mat. 22.12 be pleased in one word to take the Ergo the dependance Our blessed Saviour in this Chapter censureth two sorts of people for errors in devotion Hypocrites ver 5. Heathens ver 7. The Hypocrites are challenged for two things The Posture of Prayer The Place of Prayer first Standing secondly Streets and Synagogues Not that either of these were evill in themselves but in their choyse and affectation They love to pray standing c. They affected them both out of Pride and Singularitie secondly out of an evill end To be seene of men and so they have their Reward The Heathens are condemned for Tautologie and idle Reperitions that served their Prayers as the Cooke his Dinner dressed Pork in severall Sauces and Messes all was but Perk So they loaded Gods eare with multitude of words to no purpose Christ labours to preserve his Disciples from them both The former ver 6. The latter in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The parts of this Text are two A Precept A Patterne A Dutie A Direction The Commission Pray ye c. The Copie Our Father c. I will say nothing touching the latter the Lords-Prayer though it begins to grow out of request in many places you shall not heare it at all 〈◊〉 15.20 Now the servant is not greater then the Lord no wonder if they despise our Prayers when that which cropped from Christs mouth comes not in their lips as if not worth the owning The Lord maintaine his owne Prayer I shall labour to maintaine ours in the first parts of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner c. Where that I may not spend one graine more of my Glasse in a Preface I shall presently acquaint you what I intend to doe Foure things will absolve this Text and my intents First The Dutie and Approbation of common-Common-Prayer Pray ye All. Secondly The Excellencie of set formes of common-Common-Prayer After this manner Thirdly The Commendation of our set forme of England Fourthly I shall wash it from the staine of Poperie First To begin at the lowest Stayre of this Division and so climbe upwards It looketh the better in my conceit for its Name and Title that it is called common-Common-Prayer For the better any thing is in Religion and Gods Worship the more excellent it
Confession A Syrian ready to perish was my father c. Davids 92. Deut. 26. v. â—â— Psalme was sung every Sabbath day as we may gather by the title which is as Canonicall in the Hebrew Copies as the rest Our blessed Saviour in the new Testament sung a Hymne with his Disciples after the Sacrament one of Davids Psa usually practised on such occasions And having the fulnesse of the Spirit yet went the third time praying the same words And gave his Disciples this set forme of Prayer Mat. 26. v. 44. When yee pray say c. Luk. 11.2 as John Baptist taught his disciples the like which we gather from the first verse Where although he did not alwayes tye them to the words and no more which was the error of the Waldenses yet neither did he at any time forbid them the use of those S. Paul had copious graces of the Spirit yet he alwayes useth one forme of salutation before and after his Epistles S. John in his Revelation sets down the formes of prayses in the Tryumphant Church above Revel ch 4. 11. 5. 13. 15. 3. 19. c. In the Song of the 24. Elders and the Rest The Song of Moses and the Lamb verbatim what words they sung the Hallelujahs and Doxologies and will not set formes of Prayer become the Militant Church here below So that the Scripture is not repugnant to set formes of Prayer but very obvious which shewes the Ancient practise of it both in the Jewish and Christian Church And as the Synagogue had a Liturgie composed out of Moses and David and the Prophets by their Predecessors So the Christian Church hath cast her selfe into the same mould from her Infancie as we read still of the Liturgie of the Fathers So much of the first Argument The Reasons that favour a set forme of Prayers Argum. 2 are drawne from three heads God the hearer or accepter Of Prayer The Orator or Minister the maker Of Prayer The people to whom it redounds First It s fond to thinke that Almightie God loatheth prayers that come often in the same words or likes one that hath a daily new Edition corrected or amended or rather corrupted by the Author * His stomack is not so queasie as mame's are that affect change and varietie of dishes Act. 17.21 He is no Athenian Auditor Acts 17.21 that delights dayly to heare some new thing and spends his time in expectation of thy invention He doth not listen after noveltie and varietie of words to heare the soule in a new tune no more then to see the body in a new dresse If we come every day in the same cloathes to Church we are as welcome So if we apparell our thoughts in the same language * God is as well the God of the Old-Exchange as of the New He doth as little affect the changeable sutes of service as of apparell and we treth not such mutable eares as men Nay he threatned to punish those that wore strange apparel Zephan 1.8 and forbad strange gods So for any thing I see strange alterations in Religion in our approaches to him If no other God but me Mal. 3.6 why we affect other approaches I am the Lard I change not you may change and be unlike him so It betrayes a vanitie both in our conceit of God and in our owne soules as 〈◊〉 we were never the same men before him I am not I as S. Austen we have the same sins to be sortie for the same suits to beg of God the same thanks-giving to pay And what if we pay it in the same Coine It is all one to him he doth not affect the new Mint and stamp of Devotion that Jesus Christ that as the same yesterday Heb. 13.8 to day and for ever will not dislike thy prayers if they be so Secondly In respect of the Orator whose helpe this is in a time of need every one was not so rich under the old Law to bring God an oblation of his owne cost and charges Sacrificium Juge there was therefore the continuall Sacrifice which did befriend them all so every man is not so well gifted in this case to poure out a dayly Sacrifice of his owne invention therefore the continuall forme is a remedie for that want though some in the Church are plentifully stored and qualified yet every vessell doth not runover every bottle doth not burst with new wine many an honest man wants utterance knowledge remembrance language and contrivance which are the requisites to the work These men must betray their weaknesse or leave their Ministerie No God and man hath provided every Pastor a staffe to sustaine his infirmitie so that he that like the palsie-man Luk. 5.18 shakes and cannot goe himselfe to Christ he shall be supported on others shoulders the Liturgie of abler men This is not spoken to excuse the Minister and make him dull and larie no he hath his time and place to shew his rich abilities in the Pulpit he hath worke enough to doe somewhere else both to pray and preach enough to spend himselfe I wonder at those Scholars constitutions that would refuse this ease and make Inclosure of Divine Service that would have nothing open-field for the good of the Commons but like greedy Impropriators inclose all within their owne hedge and ditch The Priest had worke enough to doe of his owne Ergo God gave him Levi to helpe him in his service so our Ministers have what time they will of their owne for the Pulpit the forme of Prayers is given them like Levi for assistance so that he that can doe all of his owne abundance should be contented with his Pulpit and not despise the Deske where his weake brother is gratified Thirdly and chiefly in respect of the Congregation which hang upon the Ministers lips at Prayers and in this case set formes are most profitable and in two Respects for their Ignorance and Edification those two a Minister must consider the constitution of their soules and then how to benefit them Now in the first place a set forme sutes best with the Countries Ignorance and their vulgar capacities for they are not all wiser then their Teachers though the proud despisers of our Prayers thinke so yet as S. Paul apprehended his Corinthians 1 Cor. 3.2 Many are babes in Christ and must be fed with milke and not strong meat alone and will you venture to give the child every day a new breast It is thought more wholesome to let it draw the old Familiaritie makes the child in love with any thing but Ignoti nulla cupido no desire to that it doth not know Prayer oftner heard is better understood digested and turned into whole some flesh and blood It is with devotion as with dyet not so good to taste of every dish as to feed of one so Philosophers and Physitians say and so Divines Varietie may delight and please as Seneca said of
reading Varia lectio delectat certa prodest Sen. so I of hearing but constancie and acquaintance brings profit to the hearer Those that are skilfull in the words and knowing soules could well endure a full rich table but weake judgements would not get but lose at so high an ordinary Therefore we must condescend to the poorest soule and traine up the simple ones We must respect Christs little ones And how can that be better then by this familiat method of Devotion We use to set children Copies and ruled lines not suffer them to wander about the Paper so Precept upon precept line upon line as Esay teacheth us to repeate the same over and over againe Esa 28.10 We must goe along with the flock as Jacob according as they be able to drive Gen. 33 13.14 my Lord Esau may gallop to Mount Seir Jacob must observe the foot of his tender children and flocks and follow them The Gentiles desired the same words might be preached the next Sabbath Act. 13.42 Ergo with more reason the same prayed a repetition Sermon is more unseasonable then repeated Prayers The last Argument is drawne from the consent of all Reformed Churches wherein every Kingdome studieth unitie and uniformitie for Gods service to avoid confusion which would arise from humane pleasure if every man might have his will and be their forme lesse or more like or unlike to ours yet still they have some forme as my fore-mentioned * Attersol Author warrants Ergo wee are obliged to this because it is our owne which is my third Conclusion But first I must remove some Rubbs out of the way Ob. What makes them reject set formes of Prayer Sol. The Spirit or rather selfe-will for nothing can violate this truth but selfe-conceit But still the Spirit is pretended to suffer injurie by set formes to be stinted quenched and quite cooled c. 1 Thessa 5.19 Rom. 8.26 But is not the Spirit to be seene in Common Prayer in lifting up the heart * in feeling of our wants and desires of relieving and laying hold on God as well as in ex tempore Prayer 1 Cor 14.15 I will pray with the Spirit and Understanding But thankes be to God I better understand the common-Common-Prayers then that I never heard before I can better say Amen to them because I best conceive them The Minister prayes in an unknowne Tongue to the poore Countreyman when hee vents what hee never heard before Secondly Ob. The Minister reades rather then prayes say they Sol. Answ Hee prayes reading which hee may better doe then they pray studying as they must doe Where is his Zeale when hee hath sense to looke and scarce knowes what comes next But it shall be given in that houre Ob. Mat. 10.19 for it is the Spirit that speaketh in you Sol. Answ Marke what houre that is of Persecution and not of Prayer of Distresse and not of Peace God will not suffer his Church to fall for want of Truth that is the meaning of the Text. By that Argument wee may as well shut out all care and studie for a Sermon as well as Prayer For it shall be given us c. Ob. Ob. Set formes doe not answere our wants many times so fitly as conceived I answere Sol. Wants are generall which concerne all men at all times and our forme is herein sufficient or extraordinarie occasions of Mercie and Judgements and herein the Church hath power and reason to call a Day to supply it with some forme for the purpose or particular wants which the Minister doth not looke after for private men for so hee may answere one man and misse a hundred And so I come to the third Conclusion The Excellencie of our set forme of Prayer 3. Conclus My Charitie is at last arrived at home and I am proud to doe my Church that honour shee deserves * The greatest glory of our English Church hath stood these fourescore yeares and upward in her publique Liturgie wherein shee hath so commended her selfe to all the world that I heare of no despisers but at home The Nations round about us have admired our happinesse herein and payd that thanks to Heaven for us which wee did owe. If Calvin and Beza had dwelt here wee had had their approbation as by some Letters into England I conceive they would have studied no new Discipline where they had found this As oft as I looke upon our forme of Service to me it is a matter of thanks-giving and not dispute But since there are such Owies at Athens that studie to defile their owne nests such male-contented soules that missing some temporall preferments in the Church would deface the spirituall and be revenged on Gods honour for losse of their owne Give me leave to doe my best to beat back their tongues and fling their insolence into their tumultuous bosomes I shall advance the excellencie of our Liturgie or forme of Prayer from three apprehensions 1. Of the Authors and Authoritie 2. Of the Forme and Worke it selfe 3. Of the Circumstances and Constitution thereof First The Authors and Compilers are unknowne to me by name but you shall know them by their workes as Christ faith and by the age and time wherein they lived which are undoubted Arguments They were those holy men of God that lived in the dayes of Edward the sixth the first Fruits of the Church of England the Reverend Fathers of the Church that strook fire out of darknesse in the dayes of Poperie and set their faces against the Church of Rome little dreaming their book should be requited with the name of Poperie for their paines that were readie to kisse the Stake in Queen Marie's dayes for the maintenance of this Booke and Service Here is the foule discovery of our not-understanding Age that would faine make men beleeve that Booke is Poperie whose Authors dyed for the testimonie of Jesus and the defence of this Book Some of them fled for persecution untill the dayes of Queene Elizabeth and then came home and enjoyed this Booke and Service by her approbation There is something to be given to the Authors in such a case for if our singing Psalmes shall passe in the Church in reverence to Antiquitie though Tho. Sternhold and John Hopkins some honest Gentlemen made them when King James and Sandys lye by shall not our Service-Booke be much more honoured that comes from the Fathers of the Church whose persons and endowments were farre more Illustrious But whosoever the Authors were the Authoritie is greater It is given to us by the highest Powers which God hath ordained in this Realme by those foure * Edward the sixth Elizabeth K. James K. Charles Princes and all their Parliaments so that for any Factor to blast this Work it is to pull downe all Authoritie upon his head and to receive to himselfe damnation Rom. 13. Secondly The Worke it selfe bespeakes its excellencie more then
before the Protestation when I had no more engagement to a Scot then to the Dutch or French since the Protestation my Vowes are upon me But to disclose the Article at the Scots comming in I preacht upon that Text 2 Sam. 20.1 2. There happened to be there a sonne of Belial whose name was Sheba the sonne of Bicri c. I knew not who Sheba was and it was no matter a Tinker or a Pedlar I said was fit for such a Project as Jack Straw John Cade and Wat Tiler The fifth Article He hath shewed himselfe an enemie to Parliaments saying Susan Field John Field Ed. Prudden The King may take away his subjects goods to supply his wants without a Parliament or else he said he is no King at all and for a King to be ruled by the Parliament is to give his Crowne to them and himselfe to become a subject He said also That it is not in the power of the Parliament to take a part of a Ministers Benefice to maintaine a Curate What say you to this Article M. WHITE ANSWER Of all the Articles I have no acquaintance with this Nec via nec vestigium inveniri All the Congregation was solemnely examin'd on these Articles on a Sabbath day before worthy Gentlemen of the County and disclaim'd this Article absolutely never any such thing was delivered in that Audience I have many and many times preached Propriety never Tyranny and these Rovers could neitheir produce time nor Text of these Articles when on what occasion or Scripture delivered But since those Texts they did produce did so unhappily discover them it was wisedome to be ignorant of the most for dolus latet in indefinito Two of the three witnesses are of such inconsistencie of judgement emptinesse incapacitie distraction that I dare venture my Credit they are not able to carry a Text twice repeated Terminis terminantibus which made me admire when I saw them unanimous in their Evidences They were long Catechized by some good Scholar before they could say these lessons without booke the last Line assures me of the Sophistrie which M. White struck out yet I beleeve it was as true as the rest having no more occasion to talke of a Minister and his Curates allowance then of any other impertinency so that be the matter of this Article true or false I am confident it is borrowed and as they say it is familiar to choose Articles according to the fate they bring upon men That which will put him out you must put in it is no matter what he hath done but what will undoe him this Article is more aged then the Parliament and therefore improbable My devotion and behaviour to the Parliament since it had a being I hope are more innocent and probable arguments then wandring jealousies before The sixth Article That he disswaded his Parishioners from contributing to the Relief of Ireland Ed. Gibbs John Field relling them they were at great charges otherwise and wishing the younger people that were ready to give to keepe their money for some Briefes he had to gather shortly of great value and that charity begins at home You were an Enemy to the Reliefe of Ireland M. WHITE ANSWER This Article is so contradictory to what I then said that the Congregation wrote Impudercie on it had that brow that made it any wrinckle of shame or honesty he would have put in something else for I laboured by all skilfull powerfull Arguments to advance it and invented a way to make the Parish bountifull extracting foure Briefes which I had then in my hands from the children and servants of the Parish which never gave before nor would have beene askt to that Collection and so left the house-keepers free that they might be the more liberall to Ireland yet I am wounded with mine owne plumes and my industry to the cause inverted against me I was never counted an enemy to charity before The seventh Article That he hath disswaded his Parishioners from taking the Protestation saying Ed. Gibbs John Field That it was enough to set the whole Kingdome together by the eares You disswaded your Parishioners from taking the Protestation M. WHITE ANSWER This is an Article of the same brood I tooke the Protestation my selfe preached two Sermons upon it out of Psal 66.13 divided it into foure parts opened it and commended to my Congregation every part of it I doe not contradict that in my Pew which I preach in my Pulpit I am not Yea and Nay but I told those seditious men that brought it me unattested contrary to the Ordinance they were disorderly men and would set the world together by the eares which they as handsomely as they could transferred from their persons to the Protestation The eighth Article That in a Sermon at a Visitation at Rumford Ed. Prudden Ed. Gibbs John Field 1641. out of a pretended zeale for the Common Prayers bitterly inveighed against preaching and conceived prayers viz. That God thinkes best of formes of prayer and not of prayers of the Spirit for prayer by the Spirit did quench the Spirit and that Gods stomack is not queazie as mens of our dayes he doth not search for new devices God is the God of the Old-Exchange as well as of the New and wears not such mutable eares as men doe That set-formes of Common prayer are the greatest glory of our English Nation That those that cannot endure to spend one houre in hearing Divine Service and yet can be content to see two glasses turned in the Pulpit though they heare nothing but Non-sense their eares are better then their hearts What say you to the Visitation Sermon M. WHITE ANSWER I preacht at the Visitation on that Text Matth. 6.9 After this manner therefore pray ye Our Father c. in advancement of our forme of Common Prayer The Copie I had in my hand at the Tryall layd it downe on the Table before the Committee with these words If there be any thing in this Sermon that savors of a corrupt braine or an evill spirit I will gladly beare the guilt of all these Articles if not I hope this may be a glasse wherein you may see their ignorance and malice as well as my innocence I told them moreover The Lord Say's in whose hands there was a Copie from the first birth of it Nay to tell the world my folly in this case I have preacht this Sermon thrice in three solemne Congregations I have given out three Copies of it to the Lord Say to my father the Minister of Buckingham and to a neighbour Gentleman in Essex and now I must be forc't to Print it to Vindicate both it and me stom the braine of the Vulgar and the Countrey noyse and if I doe not Print it as neere the Copie and delivery as I can let God and the world detect me for an Impostor But to dally a little with the Article the Author
will be by being publike Bonum quo communius c. As the Heavenly Bodies are more usefull by expansion the Sunne most serviceable when he spreads him widest in our Hemispheare So Gods service is most serviceable to him and us by being common and freely communicating it selfe to all the people thriveth both in the vertue and praise Solitary and single Prayer is sweet and presents the Soule with Security and Liberty and Raptures to convey her selfe to God But Common-Prayer is more forcible and fortified by Union and agreement of Christian minds Where so many hands and hearts are lifted up together they pull downe God among them by force of Armes ver 20 Where two or three are gathered I am in the midst Exod. 25.8 Revel 1.13 Mat. 18. Marke how intimate he will be to the Congregation Christ Jesus the middle Person of the Trinitie loveth still to be in midst When he was borne he was in medidio jumentorum at twelve yeares old in medio Doctorum in the midst of the Doctors all his life in medio Discipulorum at his death in medio latronum of Theeves in Heaven Angelorum in the midst of Angels in the Church in medio orantium in the midst of Orators c. Do you know what it is to have God in the midst I fancie something more then ordinary in the phrase 't is not onely his presence but his yeelding and condescending to their joynt desires 't is to compasse God in out suits to hemme him in to have of him what we aske and will as Souldiers a Prisoner that he cannot escape when they have begirt him round in medio So if I may use the Metaphor with Reverence to Almighty God God giveth joynt prayers the Day and Victory over Heaven suffers himselfe to be taken and led Captive by the faithfull Devotion of an Assembly We seldome read in Scripture of God thus conquer'd and led Captive in single duties and duells of Devotion onely twice Gen. 32.28 Hos 12.4 Exod. 32.10 when Jocob got him in his armes by prayer and would not let him goe and when Moses bound his hands Let me alone God begs to be Released these single Israelites prevailed with God But now every pious Congregation is sure of such a purchase Ego in medio God readily resigneth himselfe to consenting Soules So that those hands which single are too weake for such a Victory Exod. 17.12 when Aaron and Hur helpe them in their Devotion become prevalent Even in Private Families this Common-Prayer day and night is powerfull much more at Bethel the Sanctuary and Temple where the place it selfe bespeakes its necessity Esa 56.7 My house shall be called a house of prayer to all people where two things The Appellation House of Prayer The Generalitie of it Common-Prayer to all people God gave the Church her Name as to Adam in Paradise and fure he did not Nick-name it it must not stand for a Cipher Christ defends this Name and Text of the Prophet Esay Mat. 21.13 by his tongue hand Repeating and lashing it into their apprehensions in his Gospell Doe not they deserve the lash that would disgrace it God chuseth this Name for the Church above all that we should choose this worke above all Churches had not beene built but for Publike Oratories shall we rob God of his intertions the end to which he gave them or preferre any thing above that which he chiefly commends to us But ye have made it a den of theeves faith Christ Who Buyers and Sellers How By stealing into the Church creeping with their stalls into the House of Prayer but still they let it be a House of Prayer They did not envie but advance that and stood there to further it But I will tell you of a strange fort of theeves in our dayes that will steale out of the House of Prayer in Service-time my will steale the Prayers out of the Church and banish them and wound them with hands and tongnes worse then the traveller Luk. 10.30 But may not I be mistaken and doe them wrong they love Common-Prayers and Church-Prayers so they be not Printed so they be poured instantly from the Spirit Memory and Man So it be given them in that Houre as the Scripture speakes Mat. 10.19 wherupon they challenge the Pulpit for a sudden Service they will Frequent those Churches and meetings where the businesse is without bookeresigned wholly to the Preachers present thoughts they will take such as God sends ex tempore Good or bad Let it be given them fresh and each day variety and they are well Like Ahimelecks Shew-bread 1 Sam. 21.6 which was to be set hot upon the Table in the remotion of the Stale So if the Bread of Life come hot each Sabbath from the Preachers Oven they will accept it othewise they are more curious then David and will not have the Stale To correct this vein of Humour in our age I step to the second Stayre of my Division The excellencie of set formes of common-Common-Prayer And here Part 2. to winne more credit to the cause I shall use this Art having but slender Abilities of mine owne I will take some abler Scholars by the hand to confirm and lead me in the entrance of my opinion Two onely shall be named which may suffice In the mouth of two witnesses c. M. Daniel Dyke on Psa 124. Let Israel now say c. M. Attersol on the Booke of Numbers 6. c. 23. c. 10.2 last ver Where both with one Pen proclaim this conclusion the lawfulnesse and use of set formes of Prayer and praises in Publike and Private M. Attersol proveth it at large and answers the objections to the contrary I shall commend the practise of set formes from good Arguments as well as men The Arguments are of three sorts From Scriptures Reasons Consent of Reformed Churches We find the discovery of set formes in Old and New Testament Argum. 1 under the Jewish and Christian Church Those two places Numbers 6.23 Thus shall ye blesse he children of Israel c. The Lord blesse c. which was given to the Priests for the whole Congregation to be pronounced at all times in the Tabernacle It was appoynted to Jacob for a Law and to Israel for an everlasting Testament And whereas some object thus ad hunc modum that is after such a manner not the same words this is very ridiculous Then Moses and the Prophets carrying Gods errand Exod. 3.13.14.15 Thus shalt thou say unto them I am hath sent me to you or The God of Abraham Isaak and Jacob c. might not say what he said but must coyne something else like unto it Moses used one set forme for the marching and ressing of the Arke c. 10.35 though he knew how to speake a word in season and out of season as well as any Separatist He that offered the Basket of first-Fruits had his set-forme of
brings me in out of a pretended Zeale to Common Prayer to have said this when all the Countrey knowes my Zeale is more then pretended to Divine Service I have preserved the forme of our Church prayers to this day and will maintaine them against any opposer Sure some preacher put in that Rhetorick that hath renounc'd the Common Prayer and thought I would prove a pretended Zelot like himselfe Many have spoken basely and coursely of it as the report goes it is now to be seene and seares no tongue but the blasphemers no judgement but the fool's Here Edward Gibs made them merry mistaking Mutuall eares in God for Mutable One of the Committees askt him what Mutuall eares were He could not tell but said Gods Mutuall eares if it please you as the other witnesse to these Articles the Gentleman of Gotham call'd the Malignants Relignants alwayes not being able to know or distinguish words yet these Mountebankes will be judges of Sermons and Divinitie Reader I will set the Sermon after the Articles that this stuffe may goe together The ninth Article That he said Rob. Coudge solus It is law full for any man to doe obeisance to any thing in the remembrance of God Did you say these words in your Studie M. WHITE as you were discoursing with Rebert Goudge I doe not well understand them ANSWER nor can I Prophesie what hee meanes by them I resigne the Article back to his wifedome that made it The tenth Article That he refuseth to take or administer the late Covenant Have you tooke the Covenant M. WHITE ANSWER M. WHITE ANSWER No. Will you take it I crave the priviledge of a Christian to enjoy my conscience I cannot take it I had a fortnights time to thinke better of it I came up within the time and told them I would take it as farre as it concern'd the good of the Parliament but not the Pro and Con. One of the Committee askt me what I meant by Pro and Con I answered every wise man seeth this Covenant to be built upon a Controversie betwixt King and Parliament now the same loyall opinion I have of the one I have of the other and therefore cannot sweare I beleeve that the Parliament tooke up armes for Religion Lawes and Priviledges to maintaine them and I beleeve the King doth the same and I must not drive out one nayle with another I beleeve in conscience that Joseph is an honest man and I thinke the same of John I must not sweare out my charity to John with my charity to Joseph and so was bid to withdraw and sent home for almost halfe a yeare having satisfied the Committee with my answers none contributing a syllable to my doome at that time To shew the world now the Constitution of my accusers how unquenchable their Zeale is to such enterprizes their malice was more incensed by that repulse They are preparing presently for a second On-set like Simeon and Levi their wrath was cruell that instance may stand here for never a tryall but some Levites were apparent as well to contrive the Articles as countenance the Cause It was not the witnesses alone but their Oracles to boot At Christ-masse I was serv'd with a second Summons on the Lords Day as I was comming to the Sacrament and standing before the Lords Table preparing the Elements for service John Field presented me with this piece of his Religion his Religion I may call it for we could see no more as soone as he had serv'd me like Judas he went out forsaking the Service and the Congregation ON the 29. of December I appeared at the Exchequer and had tenne articles more exhibited but they fell short of hurting me they were either single witnesses or double lyes And a noble Knight of the Committee told me they did not stick on me they were Moats in comparison of the first which appear'd as Mountaines Therefore I shall be the nimbler in dispatching them to the Reader These Articles come most from the Chimney-corner or Table what I spake in private at home is Articl'd by Edward Prudden then a servant of the Family and a Traytor to it but it is no matter since the world knowes the worst The first Article First Ed. Prudden solus M. WHITE ANSWER That the taking off the Earle of Straffords head caused the Rebellion in Ireland What say you to this Article I cannot tell where when to whom on what occasion I should speake it but we have often discoursed of the Deputy in reference to the miseries of Ireland not any affaires in England imagining that the Rebells tooke opportunitie to rise from his absence and death if he had beene there they durst not have stirred it was causa per Accidens Causa sine quâ non in our talke not Efficiens no physicall but a morall cause which is the occasion and opportunitie as my going to Church is the cause that I am robbed at home The second Article That a heathen might be saved by his Morall vertues Ed. Prudden John Field without Christ else God should be more just then mercifull This Article would make me blush ANSWER had not Gods providence discovered it for me but sure if this Article had not beene spurious it would have shewne its face the last time for those were a yeare and an halfe a hatching and could they forget this and leave it out I trow not I desired M. White to aske on what Text it was Preacht for I write all my Sermons as I told them from the beginning of my Tryall I thanke God hee named a Text 1 Cor. 13. hee knew not the Verse but I fancied it could be no Verse but the twelfth I look'd amongst my Copies and there I found that Subject which I shall faithfully transcribe out of the Copie if the Reader will pardon the Prolixitie The excellencie of the Subject would invite me to Print the whole were it not for tediousnesse The words are Now wee see through a Glasse darkely but then face to face Insisting on our different knowledge of God in this world and the estate to come implyed by the Glasse and the face Three things I observed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glasse first the darknesse of our knowledge here secondly the severall Glasses wherein wee see God thirdly the best use of these Glasses On the second part I raysed this varietie Three Glasses wherein wee see God first the Glasse of the Creation Rom. 1.20 secondly the Glasse of Reason Proverb 20.27 thirdly that of Faith and Revelation Jam. 1.24 25. From the two first Glasses I raysed this Question Whether the Workes of the Creation and the Light of Nature the visible World Reason and Philosophie would shew God sufficiently to bring a man to Heaven Whether a Heathen and Philosopher might be saved through these two Glasses The Copie runnes thus I have no authoritie and disposition to condemne any nor shut Heaven-Gates
my tongue or all Authoritie can grace it I may commit it to the world with Salomons huswise Prov. the last last v. Let her owne workes praise her in the gates Looke but upon the Liturgie in a cursorie view and from the first piece of Divine Service to the last you shall find it so Divine that indeed it is all Scripture nothing Humane but the structure and composing Hee that hath but tasted the Bible will soone relish the Liturgie and say that it is Mannah fallen in another Countrey Divinitie in Humane Dresse so that none can truly quarrell with this Booke but he that knowes not or hates Divinitie that is a Stranger or Enemie to God Let us bring it to the Test Marke every word one Sabbath Our Prayers begin with one Sentence of Scripture or other At what time soever c. Then the Curate moveth them to make a generall Confession of sinnes to God Every mans Conscience tells him the words be true and the custome of it is borrowed from the Scripture See Ezra 9. to the end and chap. 10.1 Dan. 9. Nehemiah 9. Israel made often generall Confessions In the Captivitie After the Captivitie Neither doth any quarrell with this Piece in all my intelligence The Absolution followes which is proncunced by the Minister alone by a legible Commission delegated to him Mat. 16.19 Joh. 20.23 But here the phrases are offensive Ob. the name of Churches Power and Absolution The Clergie hath a Power Sol. There is Certitudo Potestatis in the Ministers Office and Gods Ordinance There is Non eventús in the parties remission Hee knowes hee hath a Power from Christ but knowes not when and where personally that Power taketh effect Secondly There needs no complaining here for hee onely appeares declarative in that forme of Absolution and bespeakes Gods mercie to penitent sinners as wee may safely denounce Gods Judgements to the impenitent so pronounce his Mercie to repenters He declareth and pronounceth to his people being penitent It is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 52.7 How beautifull were the feet that brought good Tidings Esa 40.9 Now Zion doth but bring good Tidings and is scorned Christ hath lest the comfortable Promises of Pardon in his Word and may not wee declare them Besides hee absolves in the third Person not the first in Christs Person not his owne if you observe the forme Hee pardoneth and absolveth i. e. Christ There is He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestativè I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declarativè No encroachments here on Gods right or the errors of the Church of Rome The Minister absolves but not absolutely onely Ministerially and instrumentally disposing the penitent to sorrow and moving God to pitie co-operates on both sides applying Actives to Passives Gods promises of Mercie to the penitent faithfull Soule Hee remits not by Physicall influence on the Soule but by a Morall perswasion and so no Poperie in that Then followes the Lords Prayer which is Scripture some short Sentences to rayse up our hearts to Gods service all out of Scripture The two first Psal 51.15 Open thou my lips c. Haste thee to deliver me Psa 40.13 O Lord make haste to helpe me The Glory be to the Father c. Psa 40.13.17 and Hallelujah out of Revel 4.8 from the 4. Beasts and 24. Elders O come let us sing unto the Lord is Davids 95. Psal And to countenance that observe That the Jewes used to read the 92. Psalme every Sunday as the Title shewes The reading Psalmes are Scripture The first Lesson is Canonicall Old Testament The Canticle that followes Wee prayse thee O God c. is well knowne to be Saint Ambrose's worke The second Lesson is Evangelicall The Canticle that followes that is either Zacharies Song Luke 1.68 or Davids 100. Psalme The Creeds first the Apostles Creed whether they made it or no I know not or made out of them or made in respect of them being twelve Articles to the Twelve Apostles It is the Pillar of out Faith and summe of all the Scripture The other Creed is Athanasius against the Arrians And the third is the Nicene Creed against the * Nestorians Macedonians Hereticks of that Age. The next that followes is the Curates Blessing by forme of salutation The Lord be with you and their care and dutie replyed And with thy Spirit An excellent forme to preserve mutuall Obligations each to other and this is Scripture Ruth 2.4 * 1 Thess 1.2 ch 5.25 The three Miserere's or calling for of Mercie out of Psal 57.1 Luke 18.38 in reference to the three Persons of the Trinitie Then the Lords Prayer The Responses are taken out of Scripture The two first Shew us thy mercie O Lord and grant us thy salvation verbatim out of Psal 85.7 God save the King 1 Sam. 10.24 Mercifully heare us Psal 4.1 Endue thy Ministers Psa 85.7 and that answer Let thy Priests be cloathed with righteousnesse and let thy Saints sing with joyfulnesse Save thy people Psal 132.9 and blesse thine inheritance Psal 28.9 Pray for the Peace of Jerusalem Es 39.8 Psal 122.6 The answer Exod. 14.14 2 Chron. 20.12 The Collects for the day for Grace and Peace and all the Collects in that Liturgie these seeme to be the most humane Pieces as for Faire Weather or Raine and Thanks-giving for the same and so they are and perchance better may be made But no Eye saving that of Ignorance and Envie would disparage these They are innocent and good and why should any grow wanton of wholesome Food The Letanie is the onely thing to be suspected for its length and varietie and suffers much in their Opinions They say there is Conjuring and what you will c. But of all Peeces of Service give me the Letanie it is so substantiall and powerfull that it is able to make a man devout by violence it commands a zeale and seizeth upon the soule of any impartiall hearer The second Service as some call it it is all one to me both for forme and place a continued progressé of Devotion There the Ten Commandements appearè Exod. 20 which concerne us as well as Israel Certainly there is not any Commandement but deserves the Lord have mercie on us A little Prayer that incloseth all begges mercie for what it hath done against that Law and disposition better to keepe it in time to come It lookes Backward and Forward Miserere Inclina Next follow the Collects for the King and Day which must goe sharers with the former Collects both for displeasure and acceptance wee approve them both The Epistle and Gospel next succeeding both the good Word of God unlesse it loseth its vertue by being Printed in this Booke After all the Prayer for the whole estate of Christs Church militant and The Peace of God at that end of the Booke or S. Chrysostomes Prayer and The grace of our Lord Jesus Christ at this end Thus I
have viewed it in haste and measured every syllable of Divine Service and find it so absolute that none can justly quarrell with this forme but Gyants Lastly there is something to be attributed to the constitution of our Liturgie the circumstances of this Service both for Time Manner Method of Prayers The length is not tedious the Ceremonies not unseemely or unprofitable the Method is not barren First for the length of Prayer it is but Hora the businesse of an Houre which space the Scripture seemes to smile on Act. 3.1 The houre of Prayer being the ninth houre all that houre for devotion Matth. 26.39 Christ came from Prayer and chid his Disciples What could ye not watch with me one houre So long I imagine hee was praying Those that cannot pray one houre without impatiencie and complaint will willingly sit and see two Glasses turned to heare a peale out of the Pulpit though it be Non-sense It is a signe their eares are better Zelots them their hearts Secondly The Ceremonies of Service in this case are physicall and doe not onely provide for edification of the Soule but ease of the Body And whereas a man might be wearie to fit stand or kneele so long the Church hath so equally tempered these Postures of Divine Service that it will seeme a curtesie to any but a froward nature There is twice kneeling standing and sitting and those woven within one another so that a man needs not chuse a posture to ease himselfe if he be pleased to accept one from the Church The Church hath laboured to gratifie the body with the mind For besides this humane reason they carry a heavenly Every posture of the body is doctrinall to the mind kneeling bespeaks humiliation standing constancie and profession as at Creed and Gospel sitting composed attention The foole teacheth with his fingers saith Salomon so the wise man with his body Every gestate is a Lecture every limb a line 1 Cor. 14.5 There is a carriage to be observed in Devotion S. Paul bids us that all be done to edification Now no edification to another without the body the body is the Looking-glasse of the Soule no man guesses at her apprehensions but by outward demonstrations an observant carriage in this sense edifies both my owne soule and others Thirdly and lastly The method is not barren it is made up Of Praying Reading Thanks-giving As the body by Anatomists is divided into three Regions so the body of Devotion There is Oratorie in Letanie Prayers and Collects Historie in Chapters Epistles and Gospell Praise in the Canticles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bring all to a perfect tryall Conclus and to weigh our opinions in the scales of the Sanctuary Is there any thing now within the compasse of imagination that may seem to excell this forme of Service Yes a selfe-conceited Prayer This is all one to me as if a man should pull downe the faire ancient Pictures in a roome to hang up his owne deformitie to throw downe all the Kings in Westminster and preserre his owne ashes above their glorious Monuments Aske but that man himselfe if he will undertake the quarrell every time the Bell rings to Church to conceive a better mold and Copie of Devotion to the people If he saith yea take him at his word Let us heare his new prayer and let the world be judge betwixt that and ours If no man will undertake to mend this every day then I am not so simple but to keepe the best Prove all things â— Thess 5.21 hold fast that which is good And shall this Liturgie now be branded by the name of Poperie Hath God shut our eyes and are we in the midst of Samaria 2. King 6.20 Lord open their eyes that they may see We thank God we are at home and not misled into strange opinious But what doe these men deserve Deut. 22.19 That husband that raysed up an evill report of his wife was punished by Moses Law both with chastisements and amercements vers 18.19 The reason is given vers 20. Because he brought up an ill name upon a Virgin in Israel If a Child should doe so by a Mother it would be more ungracious a Husband with more authoritie and credit may call his Wife Whore then a Child her that bare him What Children hath our Mother brought forth that bring up a fame not onely upon a Virgin in Israel but which is more their Virgin-Mother That is not backward to shew to all the world the tokens of her virginitie her unspotted service of God What punishment these Children deserve I leave to God and to his Magistrates Numb 14.36.37 Those men that were sent to search the Land promised and brought up an evill report of Canaan dyed of the Plague The Plague hath hung many yeares within our Citie and in the Kingdome and may doe still untill the murmuring be gone Those that give Gods Church a black marke no wonder if he gives there a blew marke and visits their sinnes with his Visitation To touch upon the last part 〈◊〉 Part. Our Divine Service is sarre more from Poperie Quae commuâ—io c. The best way to prove her Innocence will be to have recourse to them that staine it what makes men say its pure Poperie to take a compasse of their envie and ignorance in this kind all the presumptions that breed this aspersion are reducible to three heads The Originall of it The Matter and Worke. The Rites and Ceremonies Either because 1. It s taken out of their Masse 2. Some passage in it shakes hands with Poperie 3. We conspire in Actions and Rites of Service with them All that can be imagined against it must come within this Circle Therefore if in none of these it be Poperie it s not at all To observe my owne method let us try it in the first test First They say t is taken out of their Liturgic the Roman Missalls So these men conceive that cannot see afarre off as S. Peter speaketh 2. Epist. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their eyes are mewed up within the shallow Precincts of time But grant it be taken thence if the corruption be excluded is it ever the worse to us If it be taken out of the Alcaron Synagogue Plate Aristotle if no Mahumetisme Iudaisme Ethnicisme Irreligion out of the Masse If no Superstition or Error of our Prayers be as good as God expects or any man can make what care I if they were taken out of Hell I was never taught to slight a Jewell though it came from a dunghill Gold from a dirtie Mine but am glad still to see a faire Sunne rise from the black wombe of the morning Prov. 25.4 Take away the drosse from the Silver and there will come forth a vessell for the refiner saith Solomon Take away the Errors from the Masse and that which is left is thine and mine But these men are much mistaken by carrying their heads
too low they know not the true Pedigree of our Common-Prayers which is older by many dayes then Poperie it selfe and was borne before that Schisme came in For this I would have Wife men understand we doe not claime any thing in our Church from the Church of Rome but above them We doe not like the Israelites borrow any Jewells of the Aegyptians but like Laban to Jacob we search their houses to see what Jewells they have of ours which were lest us by the Primitive Fathers And dare be bold to say as Laban Gen. 31.43 with a farre better title These Ceremonies be my Ceremonies these Prayers my Prayers as he of his Daughters c. For I will never yeeld that we derive from them that we are the Apes of Rome or consent with them in any thing but what they reserve from the Primitive Churches and that belongs to us likewise To conceive this aright no man can be ignorant that doth but listen how the world went befor us that we and they Protestants and Papists were all one Family of Christ one true Church heretofore there were no such names and distinctions heard of nor Schismes conceived but lay in one bosome of a Church and served God with joynt hearts and minds This Union was from the Apostles times downewards to the Primitive Fathers To take all along with us now doe you think there were not Liturgies and Formes of Service then Yes no phrase more common among the Ancient Writers then to talke and recite their Liturgies S. James Athanasius Basil and Chrysostomes Liturgie c. Well then in those Formes of Prayer which the Father 's used we were both friends one Family still But afterwards the Israelites fell out strove and would not be parted both sides hasted from one another We Mark 14.52 like the Young-man in the Gospel that night Christ was taken fled away naked and lest all our Formes and Ceremonies behind us Exod. 2. Gen. 28. like Moses quitted the Court of Aegypt and went into the Land of Midian like Jacob from Esaus fury fled and dwelt in Syria by reason of the Persecution All this while the Liturgies of the Fathers by them was utterly corrupted and patched up into a Monster of Superstition by us they were almost lost like the Booke of the Law in Hilkiahs dayes 1 King 22. v. â— 2 King 7.15 it was hid in a cornet and all our observances touching Gods Worship like the Syriaks vessels were cast away for haste and feare of Persecution At last when Religion and Reformation began to looke out againe and beare a face wee began to bethinke our selves where once wee were and what the Church had when wee were both friends And that wee challenge now as a Legacie from our fore fathers not an imitation and courtesie from a Brother As if a Jew should lose his ancient Rites and Prescripts of Moses as at this day much is lost in many Synagogues by desolation of that people yet comming into the Empire of the Turke hee may espie many of his Rites and Legall Ceremonies though much abused and thence seeing his priviledges and what once hee had may purifie and compose to himselfe this forme of worship you could not the Jew in this case be said to borrow his Religion from the Turke but Moses So wee by looking on their Liturgies see our way the better by their darknesse to arrive at last at the primitive formes of Service So that I may say of our Reformers and composers of this Worke Gen. 42.15 as Josephs Brethren pleaded for their honestie Thy servants are no Spyes Hereby it shall be proved that wee are true men by Antiquitie not Noveltie not by Benjamin but Jacob wee have a Father an old man the ancient Fathers of the Church And when I see our Prayers filled with Scriptures Saint Ambrose Athanasius Chrysostome the Apostles and Nicene Fathers I cannot be so dull but beleeve that it is older then Poperie and lived before that Schisme the substance and matter if not the contrivance Many learned men have shewed the antiquitie of our Church Rites and Service therefore will I say no more here But onely excuse the ignorant in their conceits that are apt to foster strange Jealousies of that which is out of their reach and older then their idle braines The Jewes had a conceit that Melchisedech had no Parents because they knew them not in their time so people beleeve this Booke to be a Bastard because they were not the Gossips But the Face bespeakes whose Child it is and proclaimes it as like the Fathers Liturgies as unlike the formes of Rome Secondly there is no point nor passage in all Divine Service that is Poperie or favours a Tenent of the Church of Rome I prove it by this Argument That forme which is taken out of Scripture almost to a syllable is not Poperie for it the Scripture cannot defend it from Poperie I have no more to say But our forme is so Ergo the Minor is true as I have proved by an Induction of every part The Conclusion followes that it is no Poperie at all And ' though all Heretikes make Scripture their Asylam and shrowd their Lyes under the wings of Truth yet there is difference still betwixt Scripture speaking and Scripture made to speake Wee doe not goe about to force a Text to countenance our forme by corrupting the Originals and Translations but the Bible freely and naturally offers it selfe to defend us in our Liturgie I know there have beene many Objections and Exceptions raysed to make a piece of Poperie appeare out of Baptisme Burtall Letanie c. But they have found a Grave by abler Champions then I if any chance to stirre hereafter I doubt not but there will be a * Mahanaim Gen. 32.2 An Host of God to meet them Thirdly there seemes to be too much affinitie betwixt their forme and ours in Actions Devotion Rites Ceremonies Vessels Orders Crossing Kneeling Surplis Table Font Bishops c. wee dwell too neare them they looke too like us or wee like them These men are sickly peevish in my conceit that would rather have a face like an Asse or no body then an enemie one whom they love not But I will not quarrell about the complexions Wherein soever our Services conspire Rites Actions Ceremonies Vessels Orders c. They are Ancient Innocent Indifferent Which is enough to quit us in the Judgement of all Reformed Divines that write upon Ceremonies of the Church First They are Ancient Jer. 6.16 we doe not goe a begging for them England is called the Ape of Nations for the fashions of the body but for those of Religion I beleeve she is her selfe and waits on none but God and Reason Secondly They are Innocent if a man in the Law of God had taken a woman Captive of the Gentiles Nation Deut. 21. v. 12. in the Warres of Israel yet he might shave her head and
pare her nayles bring her home and take her to Wife And those Vessels that were defiled washing brought many into the Sanctuarie So wee have washed our Churches and Vessels left us we have pared their nayles their Idolatrie and Superstition and they are cleane to us Thirdly They are Indifferent and so Authoritie hath power to command them to Kneele Sit or Stand The Church of her selfe hath liberty to enjoyne the practise and see it done to Repeat Answer Sing and if the Papists doe the same what is that to us shall we be opposite to Reason and duty that we may be unlike them Besides the Rites and Orders of Divine Service I speake of Sparing Seemely Regular not Superstitious They have three Advancements in my breast They are the Peace Grace Obedience of a People First They are the peace of a Church which lyes in Uniformtie For as the Doctrine is the Truth so the Discipline is the Peace wherein shall we and our posterities in the Church agree but in that mold of Regularity we cast our selves Therefore let there be Peace and Truth in my dayes good Doctrine and good Discipline Secondly They are the outward grace and civilitie of a Congregation they frame a carriage at Divine Service which wee owe to God and to his house Love doth not behave it selfe unseemely saith S. Paul 1 Cor. 13. but observeth a comelinesse and Decorum in Religion Now nothing doth more civilize the rude-vulgar in Devotion then this Regulated observance in the house of God it bindeth them to their good behaviour Thirdly It is the obedience which we owe to humane ordinances 1 Pet. 2.13 All Churches have lesse or more Injunctions and are obeyed these are ours God speed obedience to them Let this be the staine of England no Reformed Church disobeyeth her Ceremonies but ours although they are often opposite yet Uniforme at home Walking Standing Sitting Kneeling at the Sacrament all cannot be best yet is all of them best at home it is strange ours should be worst still here is the Reason wee are worst obeyers Ob. And to answer an Objection before wee part which undermines them all they are obtruded on the Church as necessary imposed on the Consciences of the people to observe I answer 〈◊〉 no otherwise then S. Paul chargeth obedience to the Magistrates for Conscience sake Rom. 13.5 Ceremonies are all Indifferent in their nature Necessarie in their practise 〈◊〉 as good have none at all as every man have the authoritie to neglect them They are Indifferent Speculativè in the proposition Necessarie Practicè in the use and observance Indifferent in se but ratione pacis obedientiae uniformitatis to be practised they might be left undone if Authority had not set a Fiat Now Conscience bespeakes a necessity of practise and observance though opinion proclaimes them indifferent My Conclusion is an Apostrophe to God and man First Arise O God maintaine thine owne cause c. Psal 74. 2 last vers lift up thy feet c. ver 3. Doe good in thy good pleasure unto Zion Psal 51.18 Secondly Returne returne O Shulamite c. Cant. 6.13 How long yee simple ones will ye love simplicitie Prov. 1.22.23 Take heed of resigning Devotion wholly to the humour and pleasure of one man for feare it be Desolate or Ridiculous Weake or Wilfull for feare you be guided at last and fed with simplicitie or singularitie a Foole or a crack'd-phansie be the bane of the Church Take heed of taking away the dayly Sacrifice for feare the Abomination that maketh desolate stand in the roome Doe not labour to sweepe the Church cleane of Publique Formes Dan. ◠for feare of bringing in seven worse Spirits of an evill Spirits contriving Be not ouer-much of wise Eccle. 7.16 wiser then God that made the Church a House of common-Common-Prayer and Christ that gave it this Forme After this manner therefore pray ye Our Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 READER I intend onely to Vindicate my Doctrine my Copies in the Sudie and deliveries in the Congregation other Articles of malignitie and offensive language I neglect and leave to the credit of my Accusers whose persons are so ill-qualified their Reputations so low and tainted that I am sure it will be more disgrace for any man to beleeve them then for me to be accused by them FINIS